First of all, receiving desires manifest themselves in a certain group of people. Discrete, shattered desires regard each other in their physical form; it allows them to establish a primary contact. They gather in a group and study The Book of Zohar.

A shattered desire sort of “aspires” to the ones that are higher. Common studies and correct joint exploration of the higher level under the guidance of a teacher triggers further changes in friends. They try to obtain vessels of a straight line; then, the Light from circular vessels will become ready to enter them. So far, the Light comes out of the circles and goes to the emptiness of their desires from afar in the shape of the Surrounding Light until they transform into a straight line.

This, in fact, is the purpose of our studies. When it happens, we will study the same texts and Lights that transition from external states into internal ones and turn from circular vessels into straight line vessels in our modified, corrected vessels.

Thus, The Book of Zohar is a special remedy that we use without having a clear idea of exactly how it influences us. However, it is not important, since it still works.

Question: Why is the Zohar more powerful in this context than the Torah?

Answer:The Book of Zohar is stronger than the Torah because its style and form are due to the period that followed the destruction of the Temple.

Before, the people of Israel were at the level of Mochin de Haya, i.e., at their personal end of correction. Then, they fell from this height to concealment. As a result, the Kabbalists were in the broken state of all and at the same time, they rose above all. They rend this difference between the two “ends” of reality, between the world of Infinity and our world. The sons of Israel fell to the very bottom, into the toughest egoism, whereas the Kabbalists of Rabbi Shimon’s group were at the top. As a consequence, the gap between them and the people of Israel stretched from minus infinity to plus Infinity.

Later, throughout the exile until its full completion, the vessels of the people of Israel had to mix with other nations and bring spiritual sparks to them.

The Torah is different. Moses wrote the Pentateuch from the level of final correction. He was above everybody else; however, the rest of the nation was not in the same state as him at that time. The people had just exited Egypt; the state called “Egypt” is not yet the shattering. In “Egypt,” one simply reveals one’s small stage, not the entire destruction during which sanctity mixes with impurity, “shakes” it up, thus letting people correct their flaws, and “swells as on yeast.” Due to the fact that people had not reached these states, Moses could not reveal and explain the entire process of correction in the Pentateuch. He only revealed what had happened until then.

In general, each step includes all the others. A part and the whole are equal. That’s why the Torah, of course, contains everything, but, it is presented in a way that is impossible to use to the full extent for correction of souls. One cannot extract the Light that Reforms broken souls from the Pentateuch, since the exodus from Egypt happened prior to shattering. Only a small part of it was revealed in Ancient Babylon; it allowed connecting the “forefathers” (GAR), a burdening of their hearts, and then giving birth to the “sons” (the tribes of Israel) after the exodus from Egypt took place. The eras of two Temples and the last exile followed these events.

Thus, The Book of Zohar is written from a totally different, polar state with the maximum differnce between the height of one hundred and twenty five steps and the final shattering of the sons of Israel. Let’s not go into details and spiritual conditions of that epoch. All that matters now is that this book completely corresponds to what’s inbuilt in nature.[123513]From the 4th part of the Daily Kabbalah Lesson 12/19/13, Writings of Baal HaSulam